Dvaita, or Dualisticphilosophy, also known as Bheda-vâda, Tattva-vâda, and Bimba-pratibimba-vâda, is the doctrine propounded by Ananda Tîrtha (also known as Madhvacharya) that asserts that the difference between the individual soul or jîva, and God,(Îshvara or Vishnu), is eternal and real.

The Dvaita doctrine was summarized by Vyasa Tirtha as comprising nine tenets or prameyas.

Dvaita, or Dualisticphilosophy (known severally as Bheda-vâda, Tattva-vâda, and Bimba-pratibimba-vâda), asserts that the difference between the individual soul or jîva, and God,(Îshvara or Vishnu), is eternal and real.

Madhvacharaya during his time not only established dvaitaphilosophy, but also displayed extraordinary strength and skills to show that he is the third avatara of Vayu, who came down to earth to help people suffering from delusional philosophies and guide them in the right path.

The Dvaita Home Page has been organized in a manner to help those with no previous exposure to Tattvavâda, as well as those with a sound knowledge of it, find their way through it with ease.

As suggested before, the Dvaita FAQ is a good place to start, if one has no previous exposure to Tattvavâda and wishes some specific answers.

We receive hundreds of complimentary messages each year, and are truly grateful for the people who take the time to write us and express their interest, but we would much rather have even just a few people as colleagues in volunteering to add to and improve the content of the website.

www.dvaita.org /overview.shtml (1408 words)

[Advaita-l] Re: The current advaita-dvaita debate(Site not responding. Last check: 2007-10-07)

Even though various debates were held against Advaita, one should note that, Advaita not the only school that dvaita refuts, its a common mistake that people think that Dvaita was formed only to refute Advaita, all 21 schools are refuted.

IF you look back into your own history, there are records, AppayaDikshit was defeated on a daily basis, VIdhyaRanya etc., all faced the challenges and they were all more well-versed, but finally they bow down to their opponents.

So if you as an individual, thinks Dvaita or anything else is not a good fit for you, you are welcome to do so.

[Advaita-l] Re: The current advaita-dvaita debate(Site not responding. Last check: 2007-10-07)

I believe Vidyashankars' point was that if Dvaita had been the perfect expression of Vedantic theory (or even if it was a perfect criticism of non-Vaishnava schools) it would not have been necessary to start any new darshan.

At least in the case of Vallabha this couldn't be due to a lack of familiarity with Dvaita doctrines.

The Dvaita conception of the relationship between jivas and Ishvara would also be criticised on similiar grounds.

Dvaita, or Maadhva siddhaanta, is the name for the doctrine of Vedanta that asserts the eternal and immutable difference between the individual soul, or jiiva, and the Supreme Lord, or Iishvara (also known as Vishnu).

One place to look would be the Dvaita Home Page (address given at the top of this document), which, although not nearly as complete or exhaustive as its supporters would like, still offers some information.

The chief doctrine of this school is duality, standing in opposition to the teachings of Sankaracharya, whose system is known as the Advaita (non-duality).

The Dvaita Vedantists assert that there are two principles in the universe: the supreme Being, and the innumerable multitudes of other beings among which are mankind -- and that these are distinct one from the other.

He is said to have replied, "In the ocean of divinity, the devotion of the Dvaitas manifests in the form of icebergs, as an example that stands out for all humanity.

Hence, relativizing the validity of dvaita only as long as one is in ignorance of real knowledge, is a rejection of dvaita.

Dvaita accepts the distinction between Parabrahman and Jivas (and the latter's dependence on the former) to be an absolute fact which cannot be transcended in experience, at any time, even after the dawn of knowledge.

The present-day following of Dvaita has as its centre a monastery at Udipi, in Karnataka state, which was founded by Madhva himself and has continued under an uninterrupted series of abbots.

Though a variety of views are expressed in the Upanishads, they concur in the definition of brahma as eternal, conscious, irreducible, infinite, omnipresent, spiritual source of the universe of finiteness and change.

Hindu philosopher, exponent of Dvaita (q.v.; dualism, or belief in a basic difference in kind between God and individual souls).

www.britannica.com /ebc/article-9031640 (761 words)

Hinduism(Site not responding. Last check: 2007-10-07)

Dvaita implies that God and the Souls are different entities.

The greatest exponent of Dvaitaphilosophy is Acharya Madhwa in the 13th century.

Issues in mImAmSA, advaita, dvaita.(Site not responding. Last check: 2007-10-07)

Anand Hudli's attempts at reconciliation of dvaita and advaita - Such an attempt is bound to come to nought.

All in all, a reinterpretation of dvaita in the light of advaita is possible, but you have to give up the doctrine of the five differences, and such hierarchical subsuming has also been going on for quite some time.

But a reinterpretation of advaita according to dvaita is just not possible.

This server provides rare texts that are of interest to scholars or students of Dvaita Vedânta.

The texts are copyrighted, but may be used freely for scholarly purposes, provided that they are quoted as sources, and that the name(s) of the editor(s) and the version number and date of last change of the text used are indicated in publications (where appropriate).

This dissertation examines the way in which Madhva (1238-1317), a medieval Hindu philosopher and saint who founded the philosophical system commonly called Dvaita Ved&amacr;nta, interpreted a body of canonical literature known as the Rgvedic hymns.

Madhva's controversial interpretation, which claimed that the hymns taught the supremacy of the deity Vis&dotbelow;n&dotbelow;u above all other gods as well as His complete distinction from the individual human soul, was a deliberate attack on established Vedic exegetical norms, particularly &Sacute;ankara's Advaita Ved&amacr;nta.

By looking at Madhva's Vedic exegesis in historical perspective, my dissertation challenges lingering Orientalist presumptions of a monist essence to the Hindu philosophical tradition and contributes to emerging scholarship that seeks to explore the Veda's dynamic and evolving role as a canon in BrahminicalHinduism.

repository.upenn.edu /dissertations/AAI9965574 (343 words)

Dvaita(Site not responding. Last check: 2007-10-07)

Dvaita is one of the topics in focus at Global Oneness.

The deities and other sentient beings are graded among themselves, with Vayu, the god of Life, being the...

dvaita: The doctrine of dualism, according to which reality is ultimately composed of two irreducible principles, entities, truths, etc. God and soul, for example, are seen as eternally separate.

www.experiencefestival.com /dvaita (907 words)

dvaita-vAda(Site not responding. Last check: 2007-10-07)

Please ignore the odd characters and the odd broken words, my editor has some error in it, and places spaces randomly.

----------------------------------------------------------------------- Philosophy of dvaitavedanta: Sripada Madhvacarya, the propounder of 'Dvaita'...

The criterion of reality according to Madhva is that it should be unsuperimposed (anaropitam) and given as an object of valid knowledge, as existing at some point of time and in some place.

www.hindunet.org /alt_hindu/1995_Feb_2/msg00089.html (9035 words)

Middle East Open Encyclopedia: Dvaita(Site not responding. Last check: 2007-10-07)

This is an extract from The Middle East Open Encyclopedia, made possible through the Wikimedia Foundation.

Iraq Museum International always displays the most recent published revision of the source article, Dvaita; all previous versions may be viewed here.

They link directly to authoring tools for you to start writing a particular article.

The New Nyaya began with the work of Gangesopadhyàya (thirteenth century A.D.) and continues to the present day.

Lack of space prevents discussion of the role of logic in the sciences and of the philosophical schools of the Vedanta, which dealt with logical topics, especially in the later developments within Advaita and Dvaita.

Since more attention will be paid to doctrines than to individual logicians and their works and dates, a chronological table may be helpful in providing a rough outline of their historical context.